Symbolism was a late nineteenth-century art movement of French, Russian and Belgian origin in poetry and other arts. In literature, the style originates with the 1857 publication of Charles Baudelaire's Les Fleurs du mal. The works of Edgar Allan Poe, which Baudelaire admired greatly and translated into French, were a significant influence and the source of many stock tropes and images. The aesthetic was developed by Stéphane Mallarmé and Paul Verlaine during the 1860s and 1870s. In the 1880s, the aesthetic was articulated by a series of manifestos and attracted a generation of writers. The name "symbolist" itself was first applied by the critic Jean Moréas, who invented the term to distinguish the symbolists from the related decadents of literature and of art.

Distinct from, but related to, the style of literature, symbolism of art is related to the gothic component of Romanticism.

The term "symbolism" is derived from the word "symbol" which derives from the Latin symbolum, a symbol of faith, and symbolus, a sign of recognition, in turn from classical Greek συμβόλον symbolon, an object cut in half constituting a sign of recognition when the carriers were able to reassemble the two halves. In ancient Greece, the symbolon was a shard of pottery which was inscribed and then broken into two pieces which were given to the ambassadors from two allied city states as a record of the alliance.

Symbolism was largely a reaction against naturalism and realism, anti-idealistic styles which were attempts to represent reality in its gritty particularity, and to elevate the humble and the ordinary over the ideal. Symbolism was a reaction in favour of spirituality, the imagination, and dreams.[1] Some writers, such as Joris-Karl Huysmans, began as naturalists before becoming symbolists; for Huysmans, this change represented his increasing interest in religion and spirituality. Certain of the characteristic subjects of the decadents represent naturalist interest in sexuality and taboo topics, but in their case this was mixed with Byronicromanticism and the world-weariness characteristic of the fin de siècle period.

One of Symbolism's most colourful promoters in Paris was art and literary critic (and occultist) Joséphin Péladan, who established the Salon de la Rose + Croix. The Salon hosted a series of six presentations of avant-garde art, writing and music during the 1890s, to give a presentation space for artists embracing spiritualism, mysticism, and idealism in their work. A number of Symbolists were associated with the Salon.

Symbolists believed that art should represent absolute truths that could only be described indirectly. Thus, they wrote in a very metaphorical and suggestive manner, endowing particular images or objects with symbolic meaning. Jean Moréas published the Symbolist Manifesto ("Le Symbolisme") in Le Figaro on 18 September 1886 (see 1886 in poetry). The Symbolist Manifesto names Charles Baudelaire, Stéphane Mallarmé, and Paul Verlaine as the three leading poets of the movement. Moréas announced that symbolism was hostile to "plain meanings, declamations, false sentimentality and matter-of-fact description", and that its goal instead was to "clothe the Ideal in a perceptible form" whose "goal was not in itself, but whose sole purpose was to express the Ideal"

(In this art, scenes from nature, human activities, and all other real world phenomena will not be described for their own sake; here, they are perceptible surfaces created to represent their esoteric affinities with the primordial Ideals.)[4]

In a nutshell, as Mallarmé writes in a letter to his friend Cazalis, 'to depict not the thing but the effect it produces'.[5]

The symbolist poets wished to liberate techniques of versification in order to allow greater room for "fluidity", and as such were sympathetic with the trend toward free verse, as evident in the poems of Gustave Kahn and Ezra Pound. Symbolist poems were attempts to evoke, rather than primarily to describe; symbolic imagery was used to signify the state of the poet's soul. T. S. Eliot was influenced by the poets Jules Laforgue, Paul Valéry and Arthur Rimbaud who used the techniques of the Symbolist school,[6] though it has also been said[by whom?] that 'Imagism' was the style to which both Pound and Eliot subscribed (see Pound's Des Imagistes). Synesthesia was a prized experience[citation needed]; poets sought to identify and confound the separate senses of scent, sound, and colour. In Baudelaire's poem Correspondences, (considered to be the touchstone of French Symbolism [7]) also mentions forêts de symboles – forests of symbols –

– both poets seek to identify one sense experience with another. The earlier Romanticism of poetry used symbols, but these symbols were unique and privileged objects. The symbolists were more extreme, investing all things, even vowels and perfumes, with potential symbolic value. "The physical universe, then, is a kind of language that invites a privileged spectator to decipher it, although this does not yield a single message so much as a superior network of associations."[8] Symbolist symbols are not allegories, intended to represent; they are instead intended to evoke particular states of mind. The nominal subject of Mallarmé's "Le cygne" ("The Swan") is of a swan trapped in a frozen lake. Significantly, in French, cygne is a homophone of signe, a sign. The overall effect is of overwhelming whiteness; and the presentation of the narrative elements of the description is quite indirect:

("The virgin, lively, and beautiful today – will it tear for us this hard forgotten lake that lurks beneath the frost, the transparent glacier of flights not taken with a blow from a drunken wing? A swan of long ago remembers that it is he, magnificent but without hope, who breaks free..."[9])

Verlaine argued that in their individual and very different ways, each of these hitherto neglected poets found genius a curse; it isolated them from their contemporaries, and as a result these poets were not at all concerned to avoid hermeticism and idiosyncratic writing styles.[10] They were also portrayed as at odds with society, having tragic lives, and often given to self-destructive tendencies. These traits were not hindrances but consequences of their literary gifts. Verlaine's concept of the poète maudit in turn borrows from Baudelaire, who opened his collection Les fleurs du mal with the poem Bénédiction, which describes a poet whose internal serenity remains undisturbed by the contempt of the people surrounding him.[11]

In this conception of genius and the role of the poet, Verlaine referred indirectly to the aesthetics of Arthur Schopenhauer, the philosopher of pessimism, who maintained that the purpose of art was to provide a temporary refuge from the world of strife of the will.[12]

Schopenhauer's aesthetics represented shared concerns with the symbolist programme; they both tended to consider Art as a contemplative refuge from the world of strife and will. As a result of this desire for an artistic refuge, the symbolists used characteristic themes of mysticism and otherworldliness, a keen sense of mortality, and a sense of the malign power of sexuality, which Albert Samain termed a "fruit of death upon the tree of life."[13] Mallarmé's poem Les fenêtres[14] expresses all of these themes clearly. A dying man in a hospital bed, seeking escape from the pain and dreariness of his physical surroundings, turns toward his window but then turns away in disgust from

"I marvel at myself, I seem an angel! and I die, and I love
– Whether the glass might be art, or mysticism –
To be reborn, bearing my dream as a diadem,
Under that former sky where Beauty once flourished!"[9]

The symbolist style has frequently been confused with decadence. Several young writers were derisively referred to[by whom?] by the press as "decadent" during the mid-1880s. A few of these writers embraced the term while most avoided it.

Jean Moréas' manifesto was largely a response to this polemic. By the late 1880s, the terms "symbolism" and "decadence" were understood to be almost synonymous.[15] Though the aesthetics of the styles can be considered similar in some ways, the two remain distinct. The symbolists were those artists who emphasized dreams and ideals; the Decadents cultivated précieux, ornamented, or hermetic styles, and morbid subject matters.[16] The subject of the decadence of the Roman Empire was a frequent source of literary images and appears in the works of many poets of the period, regardless of which name they chose for their style, as in Verlaine's "Langueur":[17]

Symbolism in literature is distinct from symbolism in art although the two were similar in many aspects. In painting, symbolism can be seen as a revival of some mystical tendencies in the Romantic tradition, and was close to the self-consciously morbid and private decadent movement.

The symbolist painters used mythological and dream imagery. The symbols used by symbolism are not the familiar emblems of mainstream iconography but intensely personal, private, obscure and ambiguous references. More a philosophy than an actual style of art, symbolism in painting influenced the contemporary Art Nouveau style and Les Nabis.[12]

Symbolism's style of the static and hieratic adapted less well to narrative fiction than it did to poetry. Joris-Karl Huysmans' 1884 novel À rebours (English title: Against Nature) explored many themes that became associated with the symbolist aesthetic. This novel, in which very little happens, catalogues the psychology of Des Esseintes, an eccentric, reclusive antihero. Oscar Wilde imitated the novel in several passages of The Picture of Dorian Gray.

Paul Adam was the most prolific and most representative author of symbolist novels. Les Demoiselles Goubert (1886), co-written with Jean Moréas, is an important transitional work between naturalism and symbolism. Few symbolists used this form. One exception was Gustave Kahn, who published Le Roi fou in 1896. In 1892, Georges Rodenbach wrote the short novel Bruges-la-morte, set in the Flemish town of Bruges, which Rodenbach described as a dying, medieval city of mourning and quiet contemplation: in a typically symbolist juxtaposition, the dead city contrasts with the diabolical re-awakening of sexual desire.[19] The cynical, misanthropic, misogynistic fiction of Jules Barbey d'Aurevilly is sometimes considered symbolist, as well. Gabriele d'Annunzio wrote his first novels in the symbolist manner.

The characteristic emphasis on an internal life of dreams and fantasies have made symbolist theatre difficult to reconcile with more recent trends. Auguste Villiers de l'Isle-Adam's drama Axël (rev. ed. 1890) is a definitive symbolist play. In it, two Rosicrucian aristocrats become enamored of each other while trying to kill each other, only to agree to commit suicide mutually because nothing in life could equal their fantasies. From this play, Edmund Wilson adopted the title Axel's Castle for his influential study of the symbolist literary aftermath.

Lugné-Poe (1869–1940) was an actor, director, and theatre producer of the late nineteenth century. Lugné-Poe "sought to create a unified nonrealistic theatre of poetry and dreams through atmospheric staging and stylized acting".[20] Upon learning about symbolist theatre, he never wanted to practice any other form. After beginning as an actor in the Théâtre Libre and Théâtre d'Art, Lugné-Poe grasped on to the symbolist movement and founded the Théâtre de l'Œuvre where he was manager from 1892 until 1929. Some of his greatest successes include opening his own symbolist theatre, producing the first staging of Alfred Jarry's Ubu Roi (1896), and introducing French theatregoers to playwrights such as Ibsen and Strindberg.[20]

Edmund Wilson's 1931 study Axel's Castle focuses on the continuity with symbolism and several important writers of the early twentieth century, with a particular emphasis on Yeats, Eliot, Paul Valéry, Marcel Proust, James Joyce, and Gertrude Stein. Wilson concluded that the symbolists represented a dreaming retreat into

things that are dying–the whole belle-lettristic tradition of Renaissance culture perhaps, compelled to specialize more and more, more and more driven in on itself, as industrialism and democratic education have come to press it closer and closer.[23]

After the beginning of the 20th century, symbolism had a major effect on Russian poetry even as it became less popular in France. Russian symbolism, steeped in the Eastern Orthodoxy and the religious doctrines of Vladimir Solovyov, had little in common with the French style of the same name. It began the careers of several major poets such as Alexander Blok, Andrei Bely, and Marina Tsvetaeva. Bely's novel Petersburg (1912) is considered the greatest example of Russian symbolist prose.

The symbolist painters were an important influence on expressionism and surrealism in painting, two movements which descend directly from symbolism proper. The harlequins, paupers, and clowns of Pablo Picasso's "Blue Period" show the influence of symbolism, and especially of Puvis de Chavannes. In Belgium, symbolism became so popular that it came to be thought of[by whom?] as a national style: the static strangeness of painters like René Magritte can be considered as a direct continuation of symbolism. The work of some symbolist visual artists, such as Jan Toorop, directly affected the curvilinear forms of art nouveau.

Many early motion pictures also employ symbolist visual imagery and themes in their staging, set designs, and imagery. The films of German expressionism owe a great deal to symbolist imagery. The virginal "good girls" seen in the cinema of D. W. Griffith, and the silent film "bad girls" portrayed by Theda Bara, both show the continuing influence of symbolism, as do the Babylonian scenes from Griffith's Intolerance. Symbolist imagery lived on longest in horror film: as late as 1932, Carl Theodor Dreyer's Vampyr showed the obvious influence of symbolist imagery; parts of the film resemble tableau vivant re-creations of the early paintings of Edvard Munch.[24]

La mort du fossoyeur ("The death of the gravedigger") by Carlos Schwabe is a visual compendium of symbolist motifs. Death and angels, pristine snow, and the dramatic poses of the characters all express symbolist longings for transfiguration "anywhere, out of the world."